Category Archives: government

The Difference Between Representative Government and Autocracy is Experiental, not Fundamental

The difference between an autocracy and a representative democracy is like the difference between a slave master who lets you do nothing you want to do, and one who lets you do something or things you want to do.

So, which one is better?

Hmm…

The answer may not be so obvious as you might think. We’d want to say the latter, but is it really? Well, yes and no.

Of course being allowed to do some things which please you is technically, and even practically, tangibly, and viscerally preferable to being allowed to do nothing which pleases you. But the point on which I want to focus is that whatever it is you do, when you’re doing it because someone else is letting you do it, you are of course acting entirely under the auspices of someone else’s authority to command you to act. You fundamentally act as a function of the will of another. Period. When you are governed (or ruled…the difference is semantic, not fundamental) all you do is in essence at the pleasure of someone else. And the hard, unpleasant truth of this then is of course that you aren’t really doing what you want to do, but what they want to do, as your behavior is ipso facto a necessary extension of their Authority, which is inexorably corollary to their will. And this means that you’re behavior is fundamentally an expression of them, not you.

Ouch.

Think about it. It’s perhaps not immediately accessible, but it’s a point worth grasping.

Now, to the individual, an agent of himself, who by nature expresses himself according to his own will, this is practical death.  It is the rejection of the Self (e.g. You qua You), which means the metaphysical erasure of the individual human being. And this results in an inevitable social psychosis, where the sacrifice of the individual to the State, whether overt or tacit, via the ostensible morality of social justice (common good, necessarily subjectively defined), results in the fundamental inability of individual denizens to see themselves as the natural, rational root and reference of what is both true and good. This is brought about by the perfunctory collectivization of the individual which happens when the individual is governed along with a number of others (that is, ANY State; ANY government); and it’s worth pointing out that this collectivization is fundamentally the subordination of the rational and the objective (the individual) to the fundamentally irrational and the subjective (the collective–the Nation, the Common Good, the Workers, the Volk, the Zeitgeist, the Ideal, etc.). In tandem with collectivization is the ipso facto moving of the moral (or ethical–we can interchange them here) standard away from the Individual to the Law (and they are mutually exclusive). One’s moral obligation becomes obedience to the Law rather than the choice to act in service to the sanctity of the Individual (obedience precludes choice by definition). Consequence for moral violation becomes punishment (an irrational consequence) by the State rather than the Self-defense of free people (a rational consequence).

In such a context individuals will see themselves as decidedly indistinct and ultimately superfluous products of intangible abstractions, like as I said the Nation, or the People, or even–and this may surprise you– the Laws of Nature, which have no practical, tangible, empirical essence, or any relevance distinct from those objects they are said to govern (control; which means create, though this fact is never admitted), or the Divine Will…it could be just about anything really, because these are merely semantic variations of the root collectivist metaphysical premise which perpetually and inexorably defines and rules the subconscious mind of a governed (ruled) people. Once people accept that they are not fundamerally of themselves and do not fundamentally exist to themselves, they, under the artifice of “freedom” in, say, a representative democracy, will naturally gravitate towards whatever collectivist flavor they happen to find appealing. And this suits the ruling classes just fine, whether they know it consciously or not, because for whatever else it might mean, it necessitates that the people never question the foundational premise of all governed peoples: they have no root Self, and therefore their existence is only possible via the control of some outside authoritative force. And what’s more obviously authoritative  than Government? Government, we are led to understand, is the natural social and political effect of the infinite determining Cause…be it God or be it Nature, etc. etc.. And now you know why there are so depressingly and embarrassingly few sociopolitical Voluntarists (“anarchists” you might say, though I despise that label). Because collectivism has so many shiny and fetching and complex and colorful varieties, and individualism only has, well…you. Lol.

Once the collectivist metaphysical premise has been conceded (and entirely synthesized) people wake up every day willingly accepting that life is in every way and in every context the inexorable march of Death…of the inevitable nullification and eradication of their minds and independent persons. Which they are told are illusions, but don’t really feel like it; and this is why Death is so terrifying and why people never talk about it. It just is and must be, we are told, like the State, and so the terror and emotional anguish that its felt contradiction wreaks are perfunctory aspects of its “truth”.  So the thinking goes: why compound this with debates which challenge assumptions? Why compound anguish with uncertainty? And this is another reason why there are so very few Voluntarists. They must reject the assumptions undergirding…well, everything. Of Being itself. To get there is a hard and naturally lonely road, filled with those of all ideological pedigrees who will hate you and wish you’d just shut up, and those who claim fealty to ancient insufficient philosophies who will call you everything from a fool to a commie to a pantheist to a peddler of solipsism. And who really wants to walk that road? Not. Many.

At any rate, what happens as a consequence of this broad social Stockholm Syndrome (to the collectivist metaphysical primary) is a boiling and fetid cauldron of collective mendacity, idolatry, psychopathy, narcissism, suspicion, ignorance, hate, fear, and violence, which necessitates from the ruling classes ever increasing control and deception. But I must add that I do not fault the ruling classes directly for this; for they, too, are human, and have been suckled on the Ideal by which they govern. I do not hate them, and I do not loathe them, and I do not ascribe to them  any necessary overt evil intentions. For as they say ’round Buenos Aries, it takes two to tango. Remember, it was the Jewish people that demanded God give them a King. So, in some sense ironically, I admit that we are all in this together. Even the rulers are ruled by their ideas.

 

Advertisements

Why Government as a Rational Entity is a Delusion

Is government a necessity? Does man’s survival depend upon its establishment and Authority? That is, is it necessary to man’s existence? Is man doomed to extinction in an orgy of rudderless morality and practical insufficiency without it?

Thats crazy, we would say (well…most of us). We understand at least implicitly that people precede government. And after all, governments are made and established by people. We understand that to say man cannot exist without government and yet it is man which establishes governement is a contradiction which cancels them both.

Furthermore, if man is inadequate to existence–to life and survival–in and of himself, and therefore needs the coercive power of government to BE his sufficiency for him then this obviously implies that man is a naturally self-defeating, self-canceling agent, possessing inherent fatal shortcomings. But if this is true then no man among us could ever possibly be in a position to establish, organize, and operate an institution which exists specifically to redress man’s inherent fatal shortcomings.

The answer then to the question, “Does man need government?” is effectively null. It amounts to a zero sum. It’s a pointless question. That is, the question implies a contradiction that makes the whole thing entirely moot.

So then let’s formulate an ostensible rational premise from the knowledge that the question of man needing government isn’t a thing at all. It’s not a question of need because it simply cannot be a question of need. Man precedes government and government is a product of man. So “need” doesn’t comport, period. If man needed governement, then man could never have existed in the first place. Our new premise then, since man cannot need government, is: man chooses government because it’s better than not having government. And by “better” we mean more beneficial to the perpetuation and prosperity of man’s life. Man can survive without government, but with government the quality of life is, relatively speaking, much better. Government is efficacious, is what we mean, relative to no government.

This premise you’ll hear often when you bring up this subject. And I submit that the people who attempt to argue this codswallop are people who do not want to admit object dependency upon government, but simultaneously wish keep their anarchy flags furled. They want their cake and to eat it, too, but that’s not how it works. That’s not how it can work. You don’t get to be both free and not free. So far, contradiction has found no practical place in object reality as far as I’m aware.

The fact is that whether government is better than no government, or vice versa, is a red herring…a distraction, intentional or not, from the real issue:

Once it becomes clear that man cannot need government then we must admit that government is a choice. The issue isn’t whether government is better than none, it’s that at root the establishment of it must be, in fact, optional.

So what?

Government by its endemic and necessary nature and purpose is Authority, and Authority is force. And force by definition is incompatible with choice. This means that government by its very intended nature is not optional, it is compulsory. It is coercive. As far as the government is or can be concerned, you don’t get the option of no government.

Why?

Because it’s government!

And because it’s government it can never accept or even entertain the idea of no government. And thus, no matter how benevolent a government may seem, the only relationship an individual (the citizens) can have with an institution that specifically exists to collectivize him and compel his behavior against his singular nature is that of constant friction. There can only be total freedom or total control. Any middle ground is merely war (I don’t mean literal violence…I mean two competing philospohies with entirely different premises, conclusions, and objectives). Government being Authority and the arbiter then of Truth and Morality (via the Law) through force, has no frame of reference for a reality with no government. It can never, not will never, accept the idea that its existence is optional. Period. Full stop.

And thus we have contradiction number two. Man must choose to establish government, but government cannot recognize that it is a choice.

And the contradictions explicated in this article reveal why government cannot work, will never work, and must forevermore be doomed to inevitable despotism and dystopianism. A peaceful government is an oxymoron, and a delusion.

(Part Two: Why UPB Self-Nullifies) The Multitudinous Problems with Secular Ethics: A critique of Universally Preferable Behavior

[I apologize in advance for the tedious and highly technical nature of the following article. Bear with me. There really isn’t an easy way to do this. Thanks.]

1. If UPB is simply a set of possible choices, but does NOT reference an absolute moral Standard which makes compliance with UPB not simply preferable, but necessary in order to avoid some kind of irreparable existential contradiction, which thus implies and necessitates some irreparable existential injury (however that is defined…if it even needs to be defined at all), then UPB cannot claim to be either universal nor preferable, since there is no fundamental existential difference between compliance and non-compliance. In which case, UPB self-nullifies.

2. If UPB IS considered an inexorable natural law–referencing itself as its own absolute moral Standard–to which the individual is obligated or face some form of irreparable existential injury (however that is defined…if it even needs to be defined at all) then UPB is not preferable, but necessary, and perfunctory, and it self-nullifies.

3. If UPB is a legal (as opposed to ethical or moral) Standard–that is, Law as defined by a legal Authority, like the State–then by definition the individual is legally obligated to comply, and non-compliance results in punishment which, though legal, is, for all practical purposes, existential in its effect, since the manifestation of the ownership of oneself–i.e. free will/choice–while under State sanction is impossible. And therefore, UPB is not preferable and therefore self-nullifies.

Now, to expand upon point number two; and the reason is because this argument is, as I observe, the primary argument utilized by apologists for secular ethics:

If UPB is considered merely a de facto parameter of (one’s) Existence–that is, the perfunctory behavior of (one’s) Existence which affirms that (one’s) Existence actually exists, then UPB is nullified. Meaning, if we use the argument that because we observe that species or the individuals of that species behave in ways which are consistent with survival and reproduction and then claim that this behavior is actually preferable…we’ve contradicted ourselves and shown that such behavior cannot possibly be preferable, let alone ethical, and is only universal in that it is simply a de facto function of Existence qua Existence. In other words, if we remove choice–moral agency–from ethics entirely, or make it purely a function of the laws of nature, then a choice is never actually chosen. However, removing choice contradict ethics as meaningful in any rational or practical way, because amoral ethics imply behavior which doesn’t make a distinction between good behavior or bad behavior. So…why would any given behavior be preferable? It wouldn’t.

Also, notice how in scientific terms, which are the secularist’s terms of epistemology, ALL action is merely “behavior”…”choice” as a vehicle is sophistically smuggled in later–a bromide meant for and used by the small minority of non-communist atheists as a nod to the non-aggression principle; but UPB pairs with the NAP like salad pairs with Guinness.

If we accept Existence as the Metaphysical Primary, and therefore objective (empirical) reality and natural law as its practical Ethical and Epistemological derivatives , then we must admit that one cannot act via his Existencee in a way which contradicts his Existence…so regardless of what one does, and therefore what one chooses, one must necessarily always be acting ethically. To claim that one can somehow violate the terms of his or someone else’s (absolute) Existence by Existence, itself, is a contradiction in terms. Therefore, if UPB is said to be an Ethic derived from Existence, it is impossible for one to violate it, since one cannot violate the very thing that makes all behavior–like the “violation” itself– ultimately possible.

On the other hand, if we were to place UPB outside of (one’s) Existence and then argue that, as an Ethic outside of Existence (which is its own giant fallacy, given that Existence is the Metaphysical Primary for all apologists for UPB, I think), failure to follow UPB somehow amounts to an Ethical, and therefore moral, violation, and therefore is evil, and therefore obliges men to “prefer” UPB,  then the individual–as a rank existant–could neither be the source nor the reference for UPB, which makes whatever the individual prefers, and thus ultimately chooses, entirely besides the point…since his choice and preference are a function of himself. This again, as I asserted above in point 3., relegates UPB to the status of a Legal Code–the Legal Law–which means that coercion by a legal Authority, not preference, is the only legitimate and rational means of fulfilling the Law.

Now, if we claim that (one’s) existence is not in fact absolute, but somehow transient–an effect and not a cause, as it were, or a function of some Absolute Cause outside of (one’s) existence, then we would have no logical reason to conclude that behavior which promotes one’s existence is preferable to behavior which does not. For (one’s) existence, being non-absolute, is no more valid a state of nature than is his non-existence. Non-existence, because existence is not absolute, does not violate the Absolute Cause (that of which (one’s) existence AND non-existence is a direct effect), and therefore it can be no more rationally nor morally preferable to behave in ways that promote existence–of either oneself or others–than to behave in ways that do not. And therefore by what basis can we argue that UPB is actually preferable at all? No basis.

Interestingly, I have noticed that those who promote Existence as the Metaphysical Primarily DO, irrationally, make the distinction between Existence, the Primary, and one’s individual existence–because they understand that individual existence necessarily incorporates consciousness, and therefore they reject it as having anything to do with Existence qua Existence, because consciousness they assert is not objective, because it’s not empirical. But you see as soon as one makes the distinction between conscious existence (consciousness) and Existence the Primary, then whatever the individual consciously prefers--and all preference is conscious by definition–is beside the point. When you reject consciousness as fundamental to Existence you necessarily reject choice. Which means that you reject choice as fundamentally meaningful, which not only wrecks UPB but wrecks morality entirely, and makes any discussion of Ethics pointless.  I submit, however, that if we oblige consciousness to rational consistency, which is entirely logical (and a separate article), then reason alone serves as a perfect and categorical guide to Ethical behavior, because it makes Truth actually and objectively possible.

Part three very soon.

What’s all the Fuss About?: The de facto chaos of a society under Law

The political violence (mostly on the left) you see on the news every night is merely a perfunctory iteration of the Hegelian dialectic…used necessarily by collectivists of all stripes throughout the world over the years: create chaos–manage the chaos towards the desired outcome.

Now, when I say “collectivists”, I don’t simply mean the various iterations of socialism (Marxism, Fascism, cultural leftism…which is just Marxism with the “classes” loosely categorized by race). I mean anyone who believes that the social and/or economic interaction of human beings can rationally and efficacious be dictated in any measure by violence or threats thereof.  That is, anyone who believes that the State, which is at root purely force (for without the ability to violently punish those who do not submit to its authority, there is no State, period), can possess any legitimate role in the rational existence of humanity.

Whether you know it or admit it or not, you are a collectivist. You assert that individuals can and should be legitimately subject to a common moral code–which is nothing more than a collective identity, where they are bound to others not by choice but by force–that is, without their consent. For the very existence of government in any measure implies forced compliance. And force is mutually exclusive of choice. By definition.  There is no way to produce a free society by obligating at gunpoint individuals to codefied, collective behaviors. Period. The contradiction destroys reason; and since human freedom is reasonable, it must necessarily destroy freedom.

And minarchists, this means you, too.

You are either a voluntarist or you are a socialist; an individualist or a collectivist. There simply is no in between.

As long as social contract exists under the auspices of government power (i.e. obedience to Law as the highest moral value; thereby transferring the moral reference from the individual to the Law…which is really just the government, because absent the supremacy of state power (violence) the Law has no practical jurisdiction and therefore is irrelevant)…yes, as long as social contact exists under the auspices of government power, society will only ever be chaos controlled by the coercive violence wielded by a few over the many.

The fight for power and the necessary increase in governmental jurisdiction implied by the premise (that man needs government to survive his own existence…that absent someone to FORCE his obedience to an abstract, subjective set of codified values (the Law) man cannot exist) means that eventually the whole system collapses into pit of madness and blood. Then the few bleary-eyed survivors rebuild and start the whole process over again.

And that’s what the fuss is all about.

Welcome to the matrix.

And you thought it was just a movie.

The State Cannot Recognize You Outside of Its Power to Control You: Why Freedom and Governement are mutually exclusive

You cannot disseminate morality, which is predicated upon choice, through rules…or, more specific to this article, the formal codification of rules, the Law. This is because the Law, being what it is, and referencing its own definition, demands obedience. In other words, the Law doesn’t care about choice; it’s irrelevant. And this is because the Law, again being what it is, and again referencing its own definition, doesn’t give you a choice. It can’t give you a choice. It can’t give you a choice to obey or not without contradicting itself. “Obey or else” is only ostensibly a choice; but it simply does not qualify as a legitimate one. Disobedience is met with punishment; and punishment is in fact corollary to forced compliance. And forced compliance cannot by definition integrate choice. Because the only “choice”, when all the semantics and hypotheticals contradict themselves out of the equation, is “do it or die”. And that’s not a choice; and if you think it is…you’re a monster, and shouldn’t be within a thousand miles of another human being.

*

The forced compliance endemic to the Law means that you either obey it or you get hurt.  Be it incarceration or separation from your property or death (which is what the State always prefers, believe it or not…because a dead man is the only good man; you’ll get it in a minute). What this means at root is that you never fundamentally get to act on your own absolute behalf. Your actions are always under the auspices of the Law. Meaning you either act in obedience to the Law or you are subject to acute pain (as opposed to the general psychological torment, conscious or unconscious, of a context where all actions are a function of what you are allowed to do by a small group of people weilding the apical and supremely ferocious violence of State). Choice is irrelevant; a non-issue; lacking any efficacy whatsoever. You never, ever genuinely get to be you. Your expression of yourself is utterly defined and therefore infinitely limited by your implicit and sacrificial obligation to the Law, carried out by the State. And this is why the Law cannot create a moral society. The Law inoculates man against choice, which destroys man’s ability to act freely. Which means man cannnot act morally. Which means he cannot be moral. Which means that the Law, existing specifically to ensure a moral social context, must inevitably destroy humanity. There is therefore no such thing as man’s prosperity, peace, or freedom according to the Law. Which means that these things cannot and will not be produced in any context where the Law and the State exist. Never. Because should the Law and the State produced these things they would not be the Law or the State. A duck does not give birth to a tree; and there are no candles made of water. The State does not bring freedom to the people it owns! The State, being tasked with establishing the Law, cannot recognize the individual; it must possess him. That is, it must consume him. Which is to destroy him…in order to make him good. This is a contradiction.

The Law and the State are, practically speaking, the forced behavior of man…making the individual an extension of themselves–that is, doing ONLY those things the State orders on behalf of the Law (eventually resulting the the annihilation of the people when it realizes that this is impossible). Therefore the Law, and the State do not recognize any action by the individual qua the individual. The individual then, in the True and Rational and fundamentally metaphysical sense, is invisible. He will not be seen by them.

He cannot be seen by them.

The Fallacy of Codifying Ethics, Which Elevates Them to Morality; and the Related History of Man

I submit that Morality cannot be codified; it is ontologically endemic; it’s a function of the Self qua the Self. Morality cannot be put into a list and then applied to humanity collectively. And this is because morality, being a function of the Individual Self, is absolutely and fundamentally individual.  And it is indeed absolute…for you are nothing if not YOU, and utterly so (meaning it is impossible to quantify You…to make your ONE and ONLY knowable frame of reference for all reality a matter of parts). Morality observed and understood rationally demands that the individual, in his singular existential context, be viewed as the Moral Standard.

All this being true, morality is therefore automatically and categorically contradicted when codified. Once listed, it is removed from the individual, placed beyond his true and objective experience and reality and becomes nothing but a set of abstract rules which then attempts to define and contextualize all individual experience into a single collective category: the Law. And just like that man’s moral worth is no longer a function of himself and his own unique experiences and relationships; relationships where he honors the morality of other men by treating them with the same respect and sanctity with which he rationally should be treated…as a matter of choice, NOT threats, making violations of his fellow man TRULY immoral and himself TRULY guilty. Instead it becomes a function of obedience to the Law. And since obedience is fundamentally not a choice, because demands of obedience promise punishment for disobedience, which taken to its logical conclusion means the right of an Authority–always established specifically to force compliance to the Law–to destroy those who do not obey, then choice is removed from the individual’s existential equation. That is, once morality is a function of force and not choice, it is no longer morality by definition. You see, if one acts under the threat of death, then they are not choosing to act; they are acting as merely a necessary matter of course, invoking no more volition than they do when breathing or sweating.  For there is no such thing as a choice between death and life, because there is no true choice between nothing and something.

So the Law, in an effort to create a moral society, does the exact opposite. It strips man of his individuality, which is his entire and self-evident frame of reference for ALL things and ALL reality, which thus nullifies choice. And once man cannot choose to do good then he cannot do good at all, ever, because morality and choice are corollaries. And if man cannot do good then there is only one thing that the Authority (which always means the State, because Authority and State are corollaries, too), which is specifically tasked with manifesting GOOD, can do with man.

Annhiliate him.

And here then we have this equation:

Morality = Law = State = violence to compel Man to Law = death of man = death of Law = death of State

And this is the self-nullifying progression of collectivist ideology upon which ALL governments are based.  Notice that it demands the death of man in favor of absolute, and absolutely abstract, Authority, as the practical application of the Moral Standard: the Law. Morality, and thus the entirety of the worth of man, becomes a function of the degree to which he is sacrificed to the Law, which is (as corollary) his sacrifice to the State. Naturally then the greater the degree of sacrifice the closer he is to moral perfection. Inevitably then man is, in the latter stages of a given State’s evolution, sacrificed absolutely–his greatest moral accomplishment being his death, by the State, in order to completely satisfy the Law (and, yes, Jesus Christ is an apt example of this: His death was ultimately a POLITICAL one, no matter what mystic pablum the church spins for you). The Law thus, in the real and rational sense, is merely violence against man for the sake of violence. This is because once there are no more men left to destroy the Law becomes moot. For without the blood of man in which to bathe what is the Law? After all, the Law is not for itself, but for man…the Law for itself is a contradiction in terms.

So…the purpose of the Law is to morally perfect that which it must annihilate. (Find the contradiction in any idea and you will find the evil.) And when the consequences of attempting to implement such rank and pernicious hypocrisy collapse under the weight of years and years of contradiction disguised as regulatory and electoral “fixes”, the few traumatized and stumbling, delirious and starving survivors slowly come together and resolve to rebuild…and invariably start the whole process over again.

Humanity…when shall we ever learn?

Any Honest King Will Keep His Wormtongue and Kill His Conscience

Only in fantasy stories do kings wake up and cast off their Wormtongues. This is because Wormtongue is the reality of the innate and necessary corruption of Authority–the compelling of behavior by “legal” violence, despite the most noble of rulers and their noble  intentions.

You see, in reality, it is Wormtongue who speaks the truth to the King; and it is the King’s conscience which lies. A “good King”–that is, a truthful and honest king, who is consistent with the metaphysic which demands Authority to compel obedience to Law–will abide Wormtongue and banish love.

Is this good, rationally speaking? Of course not: but again, it is good IF we accept the axiomatic definition of Man which necessitates the idea that it is appropriate to govern him. And by “govern” I mean: organize his behavior, specifically his interactions with himself (men and women associating with others), by codifying moral behavior (Law), and thus moving it outside of its only true and natural source, the individual, and thereby making morality utterly abstract and thus utterly subjective as far as man is concerned, and thereby necessitating an Authority–be it a King or any other incarnation of State Violence (that is, the State, period), even “democratically elected public officials” (and by the bye, a greater example of raw, meaningless, subjectivity you’ll not find anywhere than those words)–whose authority transcends any real rational integrity, and who fundamentally exists for the sole purpose of using force and threats to cause the obedience of the denizens.

And what is this definition of man?

It is that he is not him Self. He is not “I”. “I” is an illusory existential frame of reference–a lie–which, by its inexorable and infinite hold on him, makes him unable to perceive the Truth: which is that he is, in fact, nothing at all. That he qua he (he as Individual), is really an infinite collection. He is the group, yet never OF the group. He is “race”, or “class”, or “sex”, or “nation”, or “church”, or “minority”, or “underprivileged”, etc.. The individual is the group; which contradicts his individuality, and thus demands that it be sacrificed by the Authority into the collective “reality.”

And so I say again, any honest King, with even the slightest apprehension of just what the fuck his whole point is, and whether he admits it to himself or not, understands that he is Violence to men, and literally nothing else. He IS the force which compels everyone and everything into the collective Ideal. He is The Efficacy of the Ideal…of the Utopia…of the Collective Paradise. And thus, he IS the very Ideal itself. And this being true, it is his duty to incessantly invite Wormtongue to stifle whatever compassion he may be tempted towards. For to deny the raw and unfettered subjugation and sacrifice of men is to deny the Ideal, and thus deny himself.

There is no such thing as a King with a conscience. Any such King admits, whether he knows it or not, that he is a fraud, and that sooner or later, the kingdom MUST collapse.

And it will.

It will.

The “Law” is a Null Concept in any Context

To explicitly (as in communism and Islam), or implicitly (as in our own democratic system and Christianity) claim that man’s morality is a function of obeying the Law (which necessarily demands of man his property and time, to be taken not asked for, as we can clearly see ) is to claim that man’s natural state is Evil. For it says that man’s sole moral purpose is to subordinate the very thing that separate’s him from the beasts, and makes him man: his conscious will.

Further, if the Law is what makes man good, then of what use is the Law to man or man to the Law? For the implicit or explicit claim is that man, himself, alone, is utterly evil; and therefore how can what is good, the Law, make man good if man is utterly evil?

It can’t. Because absolute evil is by definition exclusive of what is good. It cannot be made good without contradicting itself.

Therefore, if man can be made good by the Law–his obedience thereto–then man is, himself, NOT actually evil. It is impossible that he should be in any way labeled an immoral creature at the natural level without ALSO nullifying the Law as a rational moral standard. And if man is not an immoral creature at the natural level then his morality is not a function of the Law, but a function of his nature–of himself. And this too nullifies the Law as any rational moral standard.

Any attempt then to create a moral society by obligating man to the Law will fail. Because an idea which contradicts itself (e.g. that morality = Law) cannot exist.

All Governments Grow and then Collapse

All governments grow until they collapse (usually into great yawning pits of blood). This is axiomatic. Since it takes Law to reduce government, the implication behind the claim that “we must vote in “small government” representatives” is that government can somehow delete the government. But a little thinking reveals the impossibility…by the same principle that renders self-sacrifice a putrid contradiction. The self cannot delete the self by its own power any more than the snake can swallow it own body by putting its tail in its mouth. And neither can the government, by its own dictums, to be enforced by its own authority, confine itself to any limitation, real or imagined.

Mandatory Voting: To Vote is to Be Ruled: Voting, and why it is not a choice (Finale)

Let’s talk about mandatory voting laws, as seen in some countries. Australia comes to mind off the bat. I have read the Wikipedia article on compulsory voting, and I can assure you that none of the arguments presented here in this article were addressed in that one.  In other words, unsurprisingly, there was no rational consistency to the “against” arguments in the Wikipedia article.  This is because once you concede the legitimacy of Government–that is, Force–to command behavior to subjective social (politics and ethics) outcomes, there IS NO RATIONAL ARGUMENT AGAINST GOVERNMENT FORCE.  Incidentally, this is why it makes sense to avoid almost all political discussions these days.  Because, you see, the real debate is not about which political ideology should become law–that is, should be thrust upon the masses at gunpoint, which is what law is, because the Law NEEDS violent men to enforce it or it is irrelevant–but about whether or not anyone has a right to use violence to compel the behavior of another.  And if all sides start the argument from the place of “yes”, then the differences in political opinions concerning how to best wield the violence necessary to compel political ideologies which MUST use it, under the false moral auspices of “Law” in order to sell it as something other than rank violence in service to entirely subjective standards, become purely semantic.  Philosophically, there is no actual difference.  Which means that ALL ideas which incorporate Government necessarily lead to the same place: tyranny.

Anyway, back to mandatory voting:

*

A forced choice is not a choice; and FORCED compliance to the outcome of a choice is overt evidence of the illegitimacy of such a “choice”.  (Of course, when I say “forced compliance to the outcome”, I mean as opposed to the necessary natural experience of an effect.  Like, if you choose vanilla ice cream for dessert you are going to taste vanilla ice cream.  This isn’t force, this is consequence…a free and willful consequence of a free choice.)

This false choice (forced choice) is, in fact, and ironically, an outright denial and rejection of man’s ability to choose, which is a rejection of his very agency.  And thus it is a rejection of his ability, qua himself, to be aware of anything–to know anything–at all. And thus, it denies that he is capable of making a choice in the first place. Here’s why:

The scenario is this: I must choose A or B (or A or B or C or D…the number of “options” is irrelevant).  But the coercive nature of the choice functionally eradicates the difference.  Because of FORCE, A = B.  Or, said another way, A = B via FORCE.  If I am forced into A or B, then choice is not the thing defining the relationship. Real choice, predicated upon my will, which proceeds from the understanding that I (Self), being the conscious agent, form the ethical and epistemological (good and true) reference for the purpose and relevancy of the choice, is not what defines the distinction–the relationship–between A and B and myself.  Rather, FORCE from an outside agent or institution of Authority (legal violence…which is not synonymous with moral violence) is that which defines the relationship.  My choice thus is irrelevant.  For by the nature of coercion I am forced upon A or B, and A or B is forced upon me.  In other words, I am forced to accept A, OR I am forced to accept B.  And this means that both A and B equally represent my submission to the Authority…which is merely submission to violence.  (Who has supreme authority? The guy with the biggest gun.) Thus, they both equally cease to be an option, and therefore I do not choose between them in any legitimate sense of the word. They have both become merely symbols of my submission…my sacrifice.  They are equal manifestations, distinction-less, of my utter enslavement to coercive authority.  Whatever other distinctions there may be between A and B are irrelevant.  They both equally represent Authority.  And Authority is FORCE, and FORCE nullifies volition, and this nullifies choice.

A and B cease to become actual options because they cease to become functionally distinct.  They represent a monolith of sorts; a singular thing to which I am bound by FORCE, not by choice.  A = B precisely because I cannot actually choose them, because I do not define the relationship.  That I must accept A means, as far as I as an individual am concerned, the exact same thing as I must accept B, and vice versa.  The fact that I may not act freely of my own will on my own behalf but am forced by threats of violence into the “choice” makes “choice”, itself, at the very conceptual level, compulsory.  And “compulsory choice” is a contradiction in terms which necessarily denies my agency. That I must be forced to consider A or B demands the assumption that I do not, in and of myself, possess the ability to properly apprehend their value, and thus their meaning, in the first place.  And this means that I cannot possibly know the difference.

*

Legitimate and foundational choice is the necessary and rational right of the individual to decide (choose) how he wants to relate to ONE specific thing at any given single moment.  This means that choice is never really, at root, between A or B, but between A and NOT A, or B and NOT B; and by this I mean that A is not the same thing (does not equal) as NOT B, and B is not the same thing as NOT A.  The rejection of A does not necessarily mean the acceptance of B…for B is not A’s “negative corollary”, or vice versa.  The non-acceptance/application of A is not B; and the non-acceptance/application of B is not A, because A and B are entirely distinct things.  The absence of one does not equal the presence of the other.  Simply because A might or may be selected for a particular purpose does not make B the reciprocal of A.  That is, the absence of A does not fundamentally, logically, or ontologically equal the presence of B.  And this is the root of real choice, because real choice does not synthesize the two.  It means the actual, efficacious, distinction between A and B, as opposed to a purely illusory or semantic one.  If I am presented with a choice between coffee and tea, and I decline the tea, it doesn’t mean that I must have the coffee. I might have the coffee, but the declining of the tea is not, itself, the acceptance of coffee.  Because the real decision I am making is not whether I will have coffee or tea, but whether I will have coffee or not have coffee; and whether I will have tea or not have tea.  Tea is absolutely distinct from coffee, and coffee is absolutely distinct from tea, and both are absolutely distinct from me. Their identities are not bound to each other, nor to me.  And I, as the moral and intellectual agent, whose Self represents the reference for the meaning and purpose of them, MUST make the CHOICE (and dictate the terms by which the choice is made based on what I WANT and what I THINK) to apply each one, as distinct from the other, to me, separately.  And I am not obligated to either, separately.  But as soon as we wreck the distinction…as soon as we make the reciprocal of A, B, or vice versa, by FORCING “choice”, then we nullify choice.  And thus, as soon as we use FORCE to remove the rational distinction between objects, or leaders, we remove the rational distinction between those objects or leaders and the individual.  We are merely using FORCE to utterly integrate the individual into the will of the Authority, periodThere is no choice for an individual who’s choices are demanded, and determined for him by the Authority. There is only the sacrifice of man to this new “reality”, where A IS B and B IS A, because the “choice” of one over the other represents no rational difference to the individual, but merely his absolute obligation, manifest by violence, to the will of the Authority.